If such a judgment is proved through the Qur’an and sunnah ...

If such a judgment is proved through the Qur’an and sunnah , then naturally performing salat and du'a near the graves of the divine leaders will be considered as commendable acts. And, even in other case, we cannot declare it to be prohibited and haram . Instead, like all the other places, performing salat and reciting du'a in those places too will be permitted and lawful even though it may not be considered admirable.

In this section we shall now focus our discussion on whether the burial places and graves of the Prophets and awliya are possessing special superiority and dignity or not and whether any proof exists in the Qur’an and sunnah about this matter or not? This reality can be known by paying attention to the following verses: About the grave of ‘Ashaab-e-Ka'ahf’ the group of monotheist gave their views as such: لنتخذن عليهم مسجداً “……For we will certainly raise a masjid over them.

(Kahf 18:21)” Their aim in considering the graves as mosques was nothing but to perform their religious obligations or, so to speak, their prayer and du'a over there.[^2] They imagined that this place possessed a special dignity keeping in mind the fact that it contained the dead bodies of the beloved servants of Allah. They thought of seeking tabarruk from the superiority of that place and hence a greater reward.

Qur’an narrates this matter from the group of monotheists and does not say anything more. If this action was unlawful, vain and useless, then Qur’an would have never remained silent. It would have certainly found fault with it and not kept silent which is naturally the sign of approval. The Holy Qur’an commands the people visiting the House of Allah to recite salat at Maqam Ibrahim i. e. the place where Ibrahim (‘a) was standing.

Due to the auspiciousness and dignity this spot possesses, the Holy Qur’an orders the Muslims to recite salat at that spot and seek ‘tabarruk’.